Thera 1.72: Atuma
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(72):Atuma Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =72. Ātuma= Now he was reborn in this Buddha-age at Sāvatthi, as the son of a councillor, and was named Ātuma. When he was adolescent his mother proposed to find him a wife, and consulted with family. But he, being impelled by the fulfilling conditions, said: 'What have I to do with house-ways? Now will I leave the world(for monkhood).' But though he went 73 to the Monks and was initiated into monkhood, yet did his mother seek to corrupt his pious wish. Then he declared his inclination in this verse: ---- 72 Yathā kaḷīro susu vaḍḍhataggo|| Dunnikkhamo hoti pasākhajāto|| Evaɱ ahaɱ bhariyāyānītāya|| Anumañña maɱ pabbajitomhi dānī' ti.|| || ---- 72 As the new bamboo-stem, even when grown To its full knotted height, can scarce emerge, So I by all this bringing home of brides - Give me your leave! Gone forth(into monkhood) even now am I. ---- And even as he stood speaking to his mother, insight grew in him, and throwing off the defilements,1 he became an arahant(enlightened). ---- 1 Kilesā. This is as general a term, especially in the Commentaries, as is, in Christian writings, the word 'sin.' See Bud. Psy., p. 327, n. ---- =1.8-272 Commentary on the stanza of Ātumatthera= The stanza starting with Yathā kalīro susu vaḍḍhitaggo constitutes that of the venerable Thera Ātuma. What is the origin? He also having done devoted deed of service toward fromer Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a family home ninetyone aeons (kappa) ago from now. On having attained the age of intelligence he saw the Blessed One Vipassī going on the inside of the road (antaravīthi), became pious-minded, and made his reverential offerings of sweet-scented water and sweet-scented powder to Him. On account of that act of merit, he was reborn in the divine world and having wandered about his rounds of repeated rebirths oft and on but in excellent existences, he became a monk in the dispensation of the Blessed One Kassapa, and did his monk’s duties. Because of the state of his knowledge not being all round mature, he was unable to bring about distinction. After that, he was reborn as a banker’s son in Sāvatthi when this Buddha arose. His name was Ātuma. On his having come of age, his mother consulted together with (her) relatives thus:– “Let us bring a wife for my son.” He reasoned that matter out (taṃ upadhāratvā) and being urged by the prosperity (sampatti) of cause (hetu), said to himself thus:– “What use in there to me with wedded house-hold life? Just now even I shall become a monk,” went to the presence of monks and he became a bhikkhu. After his having become monk also, the mother, being desirous of making him leave the Order of monks. Enticed (palobheti) in many a manner. He did not give in (avasaraṃ adatvā) to her but did utter a stanza making manifest his bent desire (ajjhāsaya). 72.”Just as the small (susu) sprout (kaḷīra) which has been developed to branches atop becomes difficult to get out of it but brings forth (jāto) far more branches (pasākha), in the same manner, I (shall become) by a wife being brought in; having made me know accordingly (by myself) I have (but) become monk, now. There, kaḷīro means sprout (aṅkura); here, however, it signifies bamboo shoot (vaṃsaṅkura). Susu means young (taruno). Vaḍḍhitaggo means has become increased with branches (pavaḍhitasākho). In other words, susuvaḍḍhitaggo means having grown up well with branches, well become with leaves and branches. Dunnikkhamo means: one would not be able to make oneself come out and extricate onself from the bamboo bush. Pasākhajāto has become one with various branches; at every joint of branhes also there has arisen branchlings (anusākha). Evaṃ ahaṃ bhariyāyānītāya means: Just as the bamboo, topped with increased braches, having had its branches and branchlings, jointly mixed inside the bamboo, becomes difficult to get extricated from the bamboo bush,in the same manner, I also, with the wife brought to me, having had my top increased by way of sons, daughters and so on, by way of attachment (āsatti), might become difficult to extricate myself from my housefold life. On the other hand, just as a bamboo shoot (vaṃsakaḷīra) not having become bound by branches is but easy to be extricated from the bamboo bush, in the same manner I also, not having become bound with sons, daughter and so on, am easy to get myself extricated; therefore, with a wife not aivng been brought even, anumañña maṃ means: havig made me know accordingly but by meself; pabbajito’mhi’dāni, means; made manifest his own special delight in renunciation thus: “Now, however, I have become a monk; well done! Excellent!” In other words He spoke to his mother thus:– “Do give me leave (anumaññamaṃ), I have now become a monk.” Indeed, this is the meaning here:– If also formerly it was not approved (aminata) by you, now, however, I have become a monk; therefore, please approve and give me leave to stay on in the state of a monk even; I should not be turned back by you.” Speaking, however, in this manner, he had the spiritual insight (vipassanā) developed as and how he kept himself standing even, did away with his depravity (kilesa) by means of sussession of right noble paths (magga) and became an Arahant with six sorts of higher-knowledge (abhiññā). Hence, has it been said in Apadāna.- “Seated in the excellent palace, I saw the Conqueror Vipassī, the omniscient, the destroyer of darkness, as if un- folding the splendour of regalia (kakudhaṃ vilasantaṃ). Not far from the palace also, the leader of loka went. His rays radiated (niddhāvate) resembling the shining of the sun (sataraṃsī). I held up sweet-scented water as well, and sprinkled the same down well to the most escellent Buddha. There, I died with that pious-mindedness. It was ninety one aeons (kappa) ago. From now, that I sprinkled sweet-scented water; I do not remember any evil existence; this is the fruitful result of reverential offering to Buddha. Thirty one aeons ago from now, a princely warrior named Sugandha became world-king of great strength endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship with six sorts of higher-knowledge (chaḷābhiñña), he asked leave of his mother, and while she was but looking on he took his departure through the sky. Even at the time over and beyond his attainment of Arahantship, successively time after time (antarantarā) recited in reply (paccudāhāsi) that self-same stanza. There, “Pabbajito’mhi, I have become a monk;” thus, by means of this indication (padesa), this also was the stanza which makes manifest the Thera’s Arahantship (aññā), since it brings to light the state of having driven out (pabbajita) such impurities as lust (rāga) and so on in his own entity of continuity (santāna). On account of that, the Blessed One said thus: “Driving out his own impurity, therfore, he is said to be a ‘pabbajito (monk).’ The Commentary on the stanza of the Thera Ātuma is complete. ----